Ayting: Menga Allohga, dinni Unga xos qilgan holda, ibodat qilish buyurilgan; va men musulmonlar ichida birinchi bo‘lib Unga bo‘ysunishga buyurilganman. Ayting: Agar men Rabbimga itoatsizlik qilsam, albatta, dahshatli kunning azobidan qo‘rqaman.
Say: I am commanded to worship God, sincere in my faith in Him alone; and I am commanded to be the first to submit myself to Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. (Verses 11-13)
Payg'ambarimizning ibodat, sajda va itoatga oid qilgan bu e'loni, ya'ni unga nima buyurilgani haqidagi bayoni, Islom istagancha tavhid e'tiqodini sof saqlash uchun juda muhimdir. Shu ma'noda, Payg'ambar ﷺ Allohning bandalaridan biridir. U bu martabadan oshib ketmaydi. Insonlarning barchasi Allohga bo'lgan bandalikda bir safda turadi, Alloh esa butun yaratilmishlar ustida Oliy martabaga egadir.
This declaration by the Prophet outlining what he is commanded to do with regard to worship, devotion and submission is very important in keeping the belief in God’s oneness pure, as Islam wants it to be. In this respect, the Prophet is one of God’s servants. He does not exceed that position. In their servitude to God, all people stand in one rank, while God has His sublime position over all creation.
Shunday qilib, ilohiyat va bandalik tushunchalari yaxshi o‘rnatilgan va aniq ajratilgan. Ikki tushuncha o‘rtasida hech qanday chalkashlik bo‘lishi mumkin emas. Yagonalik faqat Allohning sifati sifatida aniq ko‘rinadi, bunda boshqa hech kimning ulushi yo‘q. Muhammad ﷺ Allohning bandasi o‘rnida turib, bu aniq e’lonni qilganda, Allohga itoatsizlik qilishdan qo‘rqqan holda, Allohning o‘rniga ularga ibodat qilish orqali berilgan shafoat da’vosi bilan but yoki farishtalar tomonidan shafoat qilinishiga hech qanday o‘rin qolmaydi.
Thus the two concepts of Godhead and servitude are well established and clearly distinguished. There can be no confusion between the two. Oneness is clearly seen as an attribute of God alone, in which no one else has any share. When Muĥammad (peace be upon him) stands in the position of God’s servant making this clear declaration, fearing to commit any disobedience of God, there can be no room for any claim of intercession by idols or angels granted through addressing worship to them instead of God.
E'lon yana bir bor qilinadi: Payg'ambar ﷺ o'z yo'liga qat'iy amal qilishini, mushriklarni esa o'z yo'llariga, ya'ni ular uchun olib keladigan og'riqli oqibatga qoldirishini bildiradi.
The declaration is made once more, with the Prophet’s announcement that he will stick to his way, leaving the idolaters to their way and the painful end to which that leads:
Aytinglar: Men faqat Allohga, ibodatimni faqat Unga xos qilgan holda ibodat qilaman. Undan boshqalarga esa xohlaganingizga ibodat qilavering. Ayting: Haqiqatan ziyon ko'rganlar — qiyomat kuni o'z nafslarini va ahllarini ziyonga uchratganlardir. Mana shu — aniq ziyondir.
Say: God alone do I worship, sincere in my faith in Him alone. You can worship whatever you please instead of Him. Say: True losers indeed are those who shall have lost their own selves and their families on Resurrection Day. Such is the ultimate loss.
(Oyatlar 14-15)
(Verses 14-15)
Yana bir bor Payg'ambar ﷺ e'lon qiladi: Men o'z yo'limda sobitman, barcha ibodatni faqat Allohga bag'ishlayman va o'zimni faqat Unga topshiraman. Sizga kelsak, istagan yo'lingizdan borishingiz, istagan kimsaga sig'inishingiz mumkin, lekin bu sizni tasavvur qilish mumkin bo'lgan eng katta zararga olib boradi: o'zligingizni yo'qotib, do'zaxga borishingiz va oila hamda qarindoshlaringizni yo'qotishingiz, ular mo'minlar bo'lsinmi yoki kofirlar. Agar o'sha qarindoshlar mo'min bo'lsa, mushriklar ularni yo'qotadi, chunki har bir guruh o'z yo'liga ketadi; agar ular kofir bo'lsa, zarar xuddi shunday bo'ladi, chunki ularning hammasi do'zaxda o'zligini yo'qotadi: «Mana, bu — eng katta zarar». (15-oyat)
Once more the Prophet announces: I am unwavering in following my way, addressing all worship to God and submitting myself to Him alone. As for you, you can follow any way you want, worship whomever you wish, but this will lead you to the worst imaginable loss: a loss of oneself as one goes to hell, and the loss of family and kin, be they believers or unbelievers. If those relatives are believers, the idolaters will have lost them as each group goes their separate ways, and if they are unbelievers, the loss is the same as they all will have lost themselves in hell: “Such is the ultimate loss.” (Verse 15)
Bu yo'qotishning ko'lamini ko'rsatuvchi bir manzara bor: «Ularning ustida olov qatlamlari, ostlarida ham olov qatlamlari bo'ladi. Shunday qilib, Alloh bandalarining qalbiga qo'rquv soladi: Ey bandalarim! Menden qo'rqinglar!» (16-oyat). Bu haqiqiy qo'rquvni uyg'otadigan manzara bo'lib, odamlarni yuqoridan ham, pastdan ham o'rab olgan qatlam-qatlam olovni ko'rsatadi.
We then have a picture showing the extent of the loss: “Above them there shall be layers of fire, and layers of fire shall be beneath them. In this way God puts fear into His servants’ hearts: My servants! Fear Me!’“ (Verse 16) It is a scene that strikes real fear in people’s hearts, showing the fire in layers that engulfs people from above and below.
Ular bu qatlamlar ichida ularni har tomondan o‘rab kelayotgani ko‘rinib turadi. Holbuki, bu qatlamlar olovdir. Bu manzarani Alloh bandalariga yer yuzida, hali yo‘llarini o‘zgartirish imkoniyati bor paytda ko‘rsatadi: «Alloh shu tariqa bandalarining qalbiga qo‘rquv soladi». (16-oyat) U ularni ogohlantirib chaqiradi, toki xavfsizlik yo‘lini tanlashsin: «Ey bandalarim! Menden qo‘rqinglar!» (16-oyat)
They are seen within these layers as they close in on them from all sides. Yet these layers are fire. God shows this picture to His servants while they are on earth and still have the chance to change their ways: “In this way God puts fear into His servants’ hearts.” (Verse 16) He calls on them warning them so that they may choose the way to safety: “My servants! Fear Met” (Verse 16)
Boshqa tomonda esa xavfsiz bo'lganlar turadi, ular bu taqdirdan qo'rqib, undan saqlanish uchun zarur bo'lgan ishlarni qilganlar:
On the other side stand those who are safe, having feared this fate and done what is necessary to avoid it:
Xushxabar o'sha kishilar uchunki, ular sig'inishdan yuz o'girib, Allohga qaytadilar. Bas, bandalarimga xushxabar ber: ular so'zni tinglaydilar va uning eng go'zaliga ergashadilar. Ana o'shalar Alloh hidoyat bergan kishilardir va ana o'shalar aql egalaridir.
There is good news for those who shun the worship of false deities and turn to God, so give good news to My servants, who listen carefully to what is said and follow the best of it. These are the ones whom God has graced with His guidance, and these are the ones endowed with insight. (Verses 17-18)
“Botil ilohlar” bu yerda ţāghūt so‘zi bilan ataladi, bu so‘z chegaradan haddan oshib ketish ma’nosini anglatadi. Ţāghūtga sig‘inishdan yuz o‘giradiganlar Allohdan boshqa hech kimga, hech qanday shaklda ibodat qilishni rad etadiganlardir. Ular Xudoga yuzlanadigan, Uning huzurida turadigan va faqat Unga ibodat qiladigan kishilardir. Ularga yuqoridan, to‘g‘ridan-to‘g‘ri xushxabar yetkaziladi. Payg‘ambar ﷺ Xudoning amri bilan bu xushxabarni ularga yetkazadi: “Bas, bandalarimga xushxabar ber.” Bu xabarning yuqoridan kelishi va uni olijanob Elchi ﷺ yetkazishi o‘zi katta ne’matdir.
‘False deities’ are referred to here by the word ţāghut, which implies an exaggerated sense of exceeding the bounds. Those who shun the worship of ţāghut are the ones who reject the worship of anyone other than God in any form whatsoever. They are the ones who turn to God, stand in front of Him and worship Him alone. These have good news issued to them directly from on high. The Prophet is giving them this good news by God’s order: “So give good news to My servants.” The fact that this news comes from on high and is delivered by the noble Messenger is in itself a great blessing.
Bunday insonlarning bir sifati shundaki, ular aytilayotgan har qanday gapga quloq soladi, lekin ularning qalbi va aqli undan faqat eng yaxshisini qabul qiladi, qolganini esa rad etadi. Shunday qilib, ular haqiqatan qabul qiladigan so‘zlar faqat insonlarning qalbini va ruhini yaxshilaydigan va poklaydigan eng go‘zal so‘zlardir. Yaxshi ruh doimo yaxshi so‘zlarni qabul qilishga va ularga javob berishga tayyor turadi, yomon ruh esa faqat yomonini qabul qiladi.
"Aynan ana shular Alloh ularni hidoyatga musharraf qilgan kishilardir" (18-oyat). U zot ularning qalbi va ruhida haqiqatan yaxshi ekanligini biladi va shu sababli ularni aytilgan eng go‘zal gaplarga quloq solishga va ularga javob berishga hidoyat qildi. Hidoyat faqat Alloh tomonidan keladi.
One quality of such people is that they listen to whatever is being said, but their hearts and minds pick up only the best of it and discard the rest. Thus, the only words that they actually receive are the best words that improve and purify people’s hearts and souls. A good soul is always ready to receive good words and respond to them, while the one which is foul receives only what is foul. “These are the ones whom God has graced with His guidance.” (Verse 18) He knows that they are genuinely good in their hearts and souls and He, therefore, guided them to listen and respond to the best of what is said. Guidance comes only from God.
“Ana shular aql-idrok egalari bo‘lganlardir.” (18-oyat) Poklanish va najotga yetaklovchi narsa sog‘lom aqldir. Bunday najotni ta’minlaydigan yo‘lni tutmagan kishi esa Allohning ne’matlari bo‘lgan sog‘lom aql va idrokdan mahrum bo‘lganga o‘xshaydi.
“And these are the ones endowed with insight.” (Verse 18) It is a sound mind that leads a person to self-purification and safety. Anyone who does not follow the way that ensures such safety appears to be deprived of a sound mind and insight, which are blessings given by God.
Undan keyin sūra, bu odamlarga tayyorlangan jannat ne'matlarini bayon qilishdan oldin, botil ilohlarga sig'ingan kimsalar allaqachon do'zaxga tushganini aytadi. Unda savol tug'iladi: ularni do'zax olovidan kim qutqara oladi?
"Ustiga azob hukmi tegan kimsa-chi? Sen olovda bo'lganlarni qutqara olasanmi?" (19-oyat)
Bu xitob Payg'ambar ﷺ ga qaratilgan. Agar u zot ularni olovdan qutqara olmasa, boshqa kim qutqara oladi?
Before showing us the blessings these people enjoy in the life to come, the sūrah states that those who worshipped false deities have already reached hell. Who can save them from its fire, then? “How about one on whom God’s sentence of punishment has been passed? Can you rescue those who are already in the fire?” (Verse 19) This address is made to the Prophet (peace be upon him). If he cannot save them from the fire, who else can?
Ular xuddi allaqachon otashda turganday tasvirlanmoqda, chunki ularga azob hukmi chiqarilgan. Ular bilan yonma-yon esa haqiqatan ham Allohdan qo'rqqanlar tasviri keltirilmoqda.
They are pictured here as if they are already in the fire, since the sentence of punishment has been passed on them. Juxtaposed with this is the image of those who truly feared God:
Bunga qarshi, Allohdan qo‘rqadigan kimselar uchun ustma-ust baland saroylar bor, ularning ostidan daryolar oqib turadi. Bu Xudoning va'dasidir. Xudo o‘z va'dasiga hech qachon xilof qilmaydi. (20-oyat)
As against this, those who are God-fearing will have lofty mansions raised upon mansions high, beneath which running waters flow. This is God’s promise. Never does God fail to fulfil His promise. (Verse 20)
Sahnada yuqori-yuqori saroylar va ularning ostidan oqib o‘tayotgan daryolar tasvirlangan. Bu manzara boshqa guruhning tepasidan va tagidan o‘rab olgan olov qatlamlari tasviri bilan qarama-qarshi qo‘yilgan. Bunday qarama-qarshiliklarni chizish Qur’on uslubiga xos xususiyatdir. Bu Xudoning va’dasidir, u doim amalga oshadi.
The scene depicts mansions raised upon high mansions, with streams flowing below. All this contrasts with the image of layers of fire engulfing the other group from above and below. Drawing such contrasts is a characteristic of the Qur’ānic style. Such is God’s promise, which will always come true.
Qur'onni birinchi bo'lib qabul qilgan musulmonlar bu manzaralar bilan amaliy hayotlarida to'qnash kelishgan. Ular uchun bular uzoq kelajak haqida gapiradigan, uzoqdan berilgan oddiy va'dalar yoki tahdidlar emas edi; ular ko'rgan va his qilgan haqiqat edi.
Those Muslims who were the first to receive the Qur’ān interacted with these scenes in their practical lives. To them, they were not mere promises or threats issued from afar, speaking about a distant future; they were a reality they saw and felt.
Demak, ular haqiqatan ham ularning ta'siriga tushgan edilar. Ularning dunyodagi hayoti oxiratning haqiqatini aks ettirar edi. Ular bu haqiqatni his qilar, hali shu hayotda yashab turganlarida uni deyarli o'zlari boshdan kechirgandek bo'lar edilar.
Hence, they were truly influenced by them. Their lives on earth reflected the reality of the Hereafter which they felt and almost experienced while still extant in this life.
Musulmon kishi Xudoning va'dasini shu tarzda qabul qilishi lozim.
It is in this way that a Muslim should receive God’s promise.